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題名 無鏡哲學、教化作用與社會希望：羅狄新實用主義教育哲學之研究
Mirrorless Philosophy, Edification, and Social Hope - A Study of Rorty`s Neo-Pragmatism in Education
作者 李芳森
貢獻者 馮朝霖<br>汪文聖
李芳森
關鍵詞 無鏡哲學
教化作用
社會希望
自由反諷人
mirrorless philosophy
edification
soci1l hope
liberal ironist
日期 2004
上傳時間 17-九月-2009 15:05:06 (UTC+8)
摘要 本研究旨在探討羅狄（Richard Rorty）新實用主義中的無鏡哲學、教化作用與社會希望三者之間的關係。羅狄從一種基進的後現代觀點，對於以柏拉圖、笛卡兒、康德建立起來的哲學傳統及其當代代表–分析哲學，其中所充滿的本質主義、基礎主義、再現論、二元論等大寫哲學的鏡式本質表示不滿。
為了揭示西方傳統哲學企圖藉由心及語言再現世界嘗試的不可能性，羅狄盡力於終結此一傳統。他認為，追求大寫真理是西方傳統哲學的核心議題；形上學作為西方哲學的主要成分，是禁錮人類思想，造成心靈空乏的源頭所在。對於這種大寫真理和大寫哲學的拒斥，是當前人們必須的堅持和體認。
教化作用是羅狄所推崇的未來哲學所應採取的一個主要的自我形象，以教化作用取代以知識論為中心的系統哲學，透過拒斥本質主義，放棄以知識論為中心的邏各斯中心主義，以及反對形上學等種種反哲學傳統的進程，在追隨歷史進展的步調中，從後哲學文化的領域出發，來確立一種人類自主性教育實踐行動的激化點。羅狄以建立教化作用的教育施為，一方面描述了哲學的未來自我形象，一方面又描述了知識分子的自我形象。
羅狄對於啟蒙政治哲學的實踐層面抱持著正面的看法。羅狄認為：「只有在自由社會□，反諷人才是典型的知識分子，也唯有在自由的社會□，才能給予反諷人一種離經叛道的自由」。對於許多人來說，反諷的力量就是解構的力量，而解構是道德責任性匱乏的一個極好的標誌；反諷是對重新描述力量的自覺，是一種社會希望的重新界定和詮釋。在實踐社會希望過程中，反諷人的批判的心是從社會的邊緣指向社會的中心，但其腳步卻是從中心步向邊緣。


關鍵詞：無鏡哲學 教化作用 社會希望 自由反諷人
This study is to find out the functions and relations among mirrorless philosophy, edification, and social hope in Rorty’s Neo-Pragmatism. Rorty’s critique of both traditional philosophy and analytic philosophy, which are derived from Plato, Descartes, and Kant, is actually based on an oppositional position of essentialism, foundationalism, representationalism, and dualism.
In order to state the impossibilities of Western traditional philosophy to represent the world by mind and language, Rorty makes efforts to end Western philosophical tradition. Rorty takes it as a core issue to pursue the Truth for Western traditional philosophy. Metaphysics which impedes mankind’s thought and spirit has become the major element of Western philosophy.
Edificational philosophy proposed by Rorty will be a good self-image for future philosophy. It substitutes epistemology for edification. In the postmodern conditions, Rorty uses Post-Philosophical Culture to fulfill an educational agency and create a good self-image both in philosophy and of the intellectuals.
Rorty holds a positive opinion on the political enlightenment. He considers that the ironist will be the typical intellectual. He is also of the opinion that only if in a free society, would the ironist get entire freedom. For some people, the ironist power is the decostructional one, too. The ironist power will be the redefinition for man’s social hope. In those societies, the critical thinking is directed to the center from the border, and vice versa, man’s steps from the border to the center.


keywords: mirrorless philosophy, edification, social hope, the liberal ironist
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描述 博士
國立政治大學
教育研究所
89152513
93
資料來源 http://thesis.lib.nccu.edu.tw/record/#G0891525131
資料類型 thesis
dc.contributor.advisor 馮朝霖<br>汪文聖zh_TW
dc.contributor.author (作者) 李芳森zh_TW
dc.creator (作者) 李芳森zh_TW
dc.date (日期) 2004en_US
dc.date.accessioned 17-九月-2009 15:05:06 (UTC+8)-
dc.date.available 17-九月-2009 15:05:06 (UTC+8)-
dc.date.issued (上傳時間) 17-九月-2009 15:05:06 (UTC+8)-
dc.identifier (其他 識別碼) G0891525131en_US
dc.identifier.uri (URI) https://nccur.lib.nccu.edu.tw/handle/140.119/33010-
dc.description (描述) 博士zh_TW
dc.description (描述) 國立政治大學zh_TW
dc.description (描述) 教育研究所zh_TW
dc.description (描述) 89152513zh_TW
dc.description (描述) 93zh_TW
dc.description.abstract (摘要) 本研究旨在探討羅狄（Richard Rorty）新實用主義中的無鏡哲學、教化作用與社會希望三者之間的關係。羅狄從一種基進的後現代觀點，對於以柏拉圖、笛卡兒、康德建立起來的哲學傳統及其當代代表–分析哲學，其中所充滿的本質主義、基礎主義、再現論、二元論等大寫哲學的鏡式本質表示不滿。
為了揭示西方傳統哲學企圖藉由心及語言再現世界嘗試的不可能性，羅狄盡力於終結此一傳統。他認為，追求大寫真理是西方傳統哲學的核心議題；形上學作為西方哲學的主要成分，是禁錮人類思想，造成心靈空乏的源頭所在。對於這種大寫真理和大寫哲學的拒斥，是當前人們必須的堅持和體認。
教化作用是羅狄所推崇的未來哲學所應採取的一個主要的自我形象，以教化作用取代以知識論為中心的系統哲學，透過拒斥本質主義，放棄以知識論為中心的邏各斯中心主義，以及反對形上學等種種反哲學傳統的進程，在追隨歷史進展的步調中，從後哲學文化的領域出發，來確立一種人類自主性教育實踐行動的激化點。羅狄以建立教化作用的教育施為，一方面描述了哲學的未來自我形象，一方面又描述了知識分子的自我形象。
羅狄對於啟蒙政治哲學的實踐層面抱持著正面的看法。羅狄認為：「只有在自由社會□，反諷人才是典型的知識分子，也唯有在自由的社會□，才能給予反諷人一種離經叛道的自由」。對於許多人來說，反諷的力量就是解構的力量，而解構是道德責任性匱乏的一個極好的標誌；反諷是對重新描述力量的自覺，是一種社會希望的重新界定和詮釋。在實踐社會希望過程中，反諷人的批判的心是從社會的邊緣指向社會的中心，但其腳步卻是從中心步向邊緣。


關鍵詞：無鏡哲學 教化作用 社會希望 自由反諷人		zh_TW
dc.description.abstract (摘要) This study is to find out the functions and relations among mirrorless philosophy, edification, and social hope in Rorty’s Neo-Pragmatism. Rorty’s critique of both traditional philosophy and analytic philosophy, which are derived from Plato, Descartes, and Kant, is actually based on an oppositional position of essentialism, foundationalism, representationalism, and dualism.
In order to state the impossibilities of Western traditional philosophy to represent the world by mind and language, Rorty makes efforts to end Western philosophical tradition. Rorty takes it as a core issue to pursue the Truth for Western traditional philosophy. Metaphysics which impedes mankind’s thought and spirit has become the major element of Western philosophy.
Edificational philosophy proposed by Rorty will be a good self-image for future philosophy. It substitutes epistemology for edification. In the postmodern conditions, Rorty uses Post-Philosophical Culture to fulfill an educational agency and create a good self-image both in philosophy and of the intellectuals.
Rorty holds a positive opinion on the political enlightenment. He considers that the ironist will be the typical intellectual. He is also of the opinion that only if in a free society, would the ironist get entire freedom. For some people, the ironist power is the decostructional one, too. The ironist power will be the redefinition for man’s social hope. In those societies, the critical thinking is directed to the center from the border, and vice versa, man’s steps from the border to the center.


keywords: mirrorless philosophy, edification, social hope, the liberal ironist		en_US
dc.description.tableofcontents 頁次
第一章 緒論…………………………………………………………………… 1
第一節 問題意識與研究的開展……………………………………………… 1
一、 問題源起與歷史背景………………………………………………… 2
二、 羅狄的教育觀：一個議題三個面向………………………………… 3
（一）第一個面向：改造形上學的無鏡哲學……………………………… 3
（二）第二個面向：確立教育思想的教化作用…………………………… 6
（三）第三個面向：締造歷史的偶然與社會的希望……………………… 8
（四）無鏡哲學、教化作用、社會希望：羅狄三面一體的教育觀 …… 12
第二節 研究議題之分析………………………………………………………13
第三節 研究主旨與目的………………………………………………………15
第四節 研究方法與步驟………………………………………………………18
第五節 研究章節與架構………………………………………………………20
第六節 研究實施與限制………………………………………………………23
第七節 本章小結–研究的必要性……………………………………………24
第二章 羅狄的思想形塑與哲學志業…………………………………………25
第一節 思想的啟蒙與哲學的抉擇……………………………………………25
一、 生平、師承與哲學的啟蒙……………………………………………25
二、 職業生涯與哲學之途…………………………………………………26
三、 實用主義的意義、淵源與發展………………………………………28
（一）實用主義的意義探源…………………………………………………28
（二）古典實用主義：從珀爾斯到杜威的演變……………………………31
1、珀爾斯：實用主義的奠基者…………………………………………32
2、詹姆士：實用主義的實行家…………………………………………36
3、杜威：實用主義的傳揚者……………………………………………40
4、古典實用主義綜述……………………………………………………44
四、 羅狄思想轉向：從分析哲學到實用主義……………………………47
五、 實用主義的轉折與蛻變………………………………………………49
第二節 羅狄新實用主義建構之過程…………………………………………53
一、語言學的轉向：哲學方法論的再思考………………………………53
二、詮釋學的融匯與後哲學文化的構思…………………………………56
三、解構與對話：實用主義後現代化的結果……………………………58
第三節 實用主義的思想復興及其基礎………………………………………61
一、英美分析哲學…………………………………………………………61
二、歐陸哲學………………………………………………………………63
第四節 本章小結–對傳統的超越與創新……………………………………65
第三章 無鏡哲學：羅狄的形上學革命………………………………………67
第一節 形上學與鏡式哲學：一種傳統的孿生………………………………67
一、形上學的建立及其歷史地位…………………………………………67
二、形上學、傳統哲學與實用主義的關係………………………………69
三、今日西方傳統哲學的危機……………………………………………71
第二節 羅狄的哲學改造與形上學的革命……………………………………72
一、 羅狄對形上學的反省與批判…………………………………………72
（一）羅狄與相對主義：在拒斥與辯護之間………………………………76
（二）羅狄與基礎主義：小寫真理與大寫真理的抉擇……………………78
（三）羅狄與再現論：對傳統哲學及科學主義的批判……………………80
二、 語言哲學的出線與實用主義的反思…………………………………83
三、 語言哲學的困境與後哲學文化的設計………………………………85
四、 分析哲學的解構與後哲學文化的形成………………………………90
第三節 救贖性真理的沒落與後哲學形象的重塑……………………………92
一、 救贖性真理的沒落與倫理學的轉向…………………………………92
二、 後哲學形象的重塑：從哲學到文學的轉向…………………………97
第四節 無鏡心界：無鏡哲學的教育蘊義……………………………………99
第五節 本章小結–從哲學改造到教育內涵枝提升 ………………………105
第四章 教化作用：羅狄的教育哲學觀 …………………………‥………106
第一節 關於教化作用的哲學論爭：無益教化作用的粗俗實用主義？……106
第二節 根基的坍塌知識的抉擇 ……………………………………………108
一、 知識的等級與必要的張力：協同性與客觀性的擺盪和抉擇 ……110
二、 根基的坍塌：理性與真理何去何從？… …………………………113
三、 哲學的解構和教育的未來 …………………………………………116
第三節 教化作用的探討：溝通的詮釋學與對話的教育哲學 ……………118
一、 理性的揭密與世界的透視 …………………………………………120
二、 溝通的詮釋學、對話的教育哲學與教化作用 ……………………122
三、 後現代情境下哲學的轉向 …………………………………………128
第四節 本章小結–教化作用：教育哲學的內涵 …………………………131
第五章 社會希望：羅狄的實踐哲學主張 …………………………………134
第一節 實踐哲學的論爭與倫理學的轉向 …………………………………134
一、 一場為「吾愛吾師，吾更愛真理」立下典範的師徒學術論爭∙…134
二、 新實用主義的倫理學轉向 …………………………………………137
第二節 民主先於哲學：後哲學文化的政治倫理 …………………………139
一、 實用主義的「文化的政治學」 …………………………………141
（一）反極權主義的實用主義……………………………………………141
（二）啟蒙志業與與文化政治學的後現代圖景…………………………143
（三）實用主義與女性主義………………………………………………149
二、政治烏托邦：羅狄後哲學文化來臨的可能性……………………152
第三節 知識份子的自覺與自由反諷人的形象……………………………153
一、 從教育實踐觀點看知識份子的背叛與自覺………………………153
二、 拒絕哲學圖式與知識份子的智性活動……………………………156
三、 知識份子的新形象：偶然情境下詩人與自由主義的反諷者……158
第四節 團結、認同政治學與教育…………………………………………161
第五節 文學取代哲學、希望代替知識的實踐哲學………………………165
第六節 本章小結–教育的未來：再希望與實踐之間……………………168
第六章 結論–羅狄思想對教育的貢獻：革命、創造與實踐……………170
第一節 無鏡哲學：羅狄對當代知識論的革新與貢獻……………………170
第二節 教化作用：羅狄為教師傳道、授業、解惑確立清新的自我形象172
第三節 社會希望：羅狄對民主教育及教師教學之啟示…………………169
第四節 總結：羅狄教育哲學的今日與明日………………………………176
參考文獻………………………………………………………………………178		zh_TW
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dc.source.uri (資料來源) http://thesis.lib.nccu.edu.tw/record/#G0891525131en_US
dc.subject (關鍵詞) 無鏡哲學zh_TW
dc.subject (關鍵詞) 教化作用zh_TW
dc.subject (關鍵詞) 社會希望zh_TW
dc.subject (關鍵詞) 自由反諷人zh_TW
dc.subject (關鍵詞) mirrorless philosophyen_US
dc.subject (關鍵詞) edificationen_US
dc.subject (關鍵詞) soci1l hopeen_US
dc.subject (關鍵詞) liberal ironisten_US
dc.title (題名) 無鏡哲學、教化作用與社會希望：羅狄新實用主義教育哲學之研究zh_TW
dc.title (題名) Mirrorless Philosophy, Edification, and Social Hope - A Study of Rorty`s Neo-Pragmatism in Educationen_US
dc.type (資料類型) thesisen
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